Wednesday, March 03, 2010

Menand, Louis. The Marketplace of Ideas: Reform and Resistance in the American University. New York: Norton, 2010.
Bass professor of English Louis Menand is a literary critic and intellectual and cultural historian—author of the Pulitzer Prize-winning The Metaphysical Club and a regular contributor to the New Yorker. He is also a scholar of his discipline (he co-edited the modernism volume in the Cambridge History of Literary Criticism) and of the very notion of the academy itself (Menand edited The Future of Academic Freedom, 1997). His new book, The Marketplace of Ideas, to be published in December by W.W. Norton, is informed in part by his recent service as faculty co-leader in the development of Harvard College’s new General Education curriculum, introduced this fall (the book is dedicated to his colleagues in that protracted task).
In this work, Menand examines general education, the state of the humanities, the tensions between disciplinary and interdisciplinary work, and, in chapter four, “Why Do Professors All Think Alike?” The following excerpts, from the third and fourth chapters and his conclusion, probe the professionalization of a research-oriented professoriate and the practice and consequences of contemporary doctoral education, and the resulting implications for liberal-arts colleges, universities, and the wider society. . . .
Read the rest here: http://harvardmagazine.com/2009/11/professionalization-in-academy.
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WHAT IS 'THEORY'?

Institutionalised philosophy has before it something called 'philosophy,' which is emphatically not philosophy, that does not follow the protocols of that discipline, that does not measure up to apparently transparent standards of logical rigour and clarity. . . . This institutionalised 'philosophy,' which is not itself, produces another paradox as well: it proliferates a second philosophy outside the boundary that philosophy itself has set, and so it seems that philosophy has unwittingly produced this spectral double of itself. It may be that what is practised as philosophy in most of the language and literature departments . . . has come to constitute the meaning of 'philosophy,' and so the discipline of philosophy must find itself strangely expropriated by a double. And the more it seeks to dissociate itself from this redoubled notion of itself, the more effective it is in securing the dominance of this other philosophy outside the boundary that was meant to contain it. (Judith Butler, "Can the 'Other' of Philosophy Speak?" 241)

I shall use the word ‘theorist’ rather than ‘philosopher’ because the etymology of ‘theory’ gives me the connotation I want, and avoids some I do not want. The people I shall be discussing do not think that there is something called ‘wisdom’ in any sense of the term which Plato would have recognised. So the term ‘lover of wisdom’ seems inappropriate. But theoria suggests taking a view of a large stretch of territory from a considerable distance, and this is just what the people I shall be discussing do. They all specialise in standing back from, and taking a large view of, what Heidegger called the ‘tradition of Western metaphysics’ – what I have been calling the ‘Plato-Kant canon.’ (Richard Rorty, Contingency, Irony, Solidarity 96)

Everywhere I go, I find a poet has been there before me. (Sigmund Freud)

A man with one theory is lost. He needs several of them, or lots! He should stuff them in his pockets like newspapers. (Bertolt Brecht)

Something is happening to the way we think about the way we think. (Clifford Gertz, "Blurred Genres: the Refiguration of Social Thought" 20)

The history of thought is the history of its models. (Frederic Jameson, The Prison-House of Language)